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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
124. When one is seated upright azd shall die, when ¢here is fear of his falling on one side they should carry 47m down on that one side, and when there is fear on all four sides, ¢/ex on all four sides ; and when 4e has fallen down they should carry Azm down zz such place as he has fallen *. 25. And when one shall die on a tree, when its 1 That is, the floor of the apartment; which would probably be formed of earth beaten down, which, in India, is nearly always overspread with diluted cow-dung to hinder cracks in the smooth surface. A better class of floor is spread with lime plaster on a stony surface. * The object of these rules is evidently to avoid disturbing the corpse more than is absolutely necessary, provided there be no fear of its polluting more of the ground by falling upon it. CHAFTER II, 20-32. 253 bark is green and /here is no fear of falling off, they should not carry 42m down; and when ¢here is fear of it, they should carry down the whole of the body (tanQ masai). 26. And when the bark of the tree is withered, when ¢here is fear of it and when ¢here is no, fear of it, they should carry z# down. 27. When he shall die on a branch of a tree which is green, when ¢heve is no fear of his falling off they should not carry 42m down. 28. And when ¢ééere is fear of it, or z¢ zs a branch of a withered tree, when also, a hair originating with him, or a limb, remains behind on the particular tree, they should carry down the whole of the body'. 29. And when it does not remain behind him on the particular tree, but when there is fear of its falling off, they should not carry it below (vad fr6d@)?. 30. When a corpse (nas4t-1)%, from outside of it, remains behind on a jar (khQmbS) in which ¢here may be wine, the jar is polluted, azd the wine is clean. 31. And when ome shall die inside, in the wine in the jar, if not even a hair or a curl originating with him remains behind on the jar, the wine is polluted and the jar not polluted*. 32. When ¢¢ zs 1 K2o has a portion of § 30 inserted here by mistake. * The object of these rules is likewise to prevent the risk of the ‘corpse defiling more of the ground than is absolutely necessary by falling upon it, as it might do by the breaking of a dead branch. 5 Nas&tf (Av. nasu) means not only a corpse or carcase of a human being, dog, or other animal of the good creation, but also any portion of such corpse or carcase; that is, so/rd ‘ dead matter’ in general, as distinguished from dirt or refuse from the living body, or any /iguid exudation from a corpse or carcase, which is called hikhar (Av. hikhra). * Pahl. Vend. VI, 9 states, that ‘when one shall die on a jar of wine, the jar is useless, and the wine becomes just as though sés 254 SHAYAST LA-SHAYAST.
2hikhra). * Pahl. Vend. VI, 9 states, that ‘when one shall die on a jar of wine, the jar is useless, and the wine becomes just as though sés 254 SHAYAST LA-SHAYAST. a jar in which ¢4ere is oil!, and dead matter (nasAb), from outside of it, remains behind on it, this is even as though it remains inside it, because the oil comes outside and goes back to the inside, avd both are polluted, the jar and the oil; and even on making the jar dry? it is not fit to put anything in. . 33. When a serpent (garzak) is in a jar in which there is wine, both are useless and polluted, for it makes them contaminated (padvishak). 34. And when corn shall be in z¢, the jar is polluted and the corn clean; and when nothing originating with ¢he serpent inside the jar remains behind on the jar, so much of the corn as includes the serpent, and upon which the touch (m4lisn) of the serpent has gone— because the touch of the serpent’s seed might be the death of one —is to be taken out and to be thrown away. 35. And when hair or dead matter, even not originating with ¢he serpent, remains behind on the jar, the jar is polluted, but is serviceable (shAyad) on making z¢ dry®. 36. Brick, earth, and mortar are separated by course (ravisn) had been within three steps of the corpse. And when he shall die in the wine, when nothing of him remains behind on the jar, the jar is proper on making :# dry’ (or, perhaps, ‘ the jar is fit for bran-flour’). 1 Or ‘clarified butter ;’ in this case the ‘jar’ is probably a globular vessel, or carboy, made of hide, through which the oil, or liquid butter, penetrates so far as to keep the outer surface greasy, which accounts for the remark about the oil passing in and out. Such vessels, called dabar, are commonly used for oil and liquid butter in India. * Assuming that khfiskar stands for khfisk-kar, as it does in Pahl. Vend. VI, 71; otherwise we should have to read thus: ‘and the jar is not even fit to put any bran-flour in.’ * Again assuming as in § 32; otherwise we must read thus: ‘but is fit for bran-flour (khfskar).’ CHAPTER II, 33-38. 255 their own substance (pavan mindavam-i nafsman), and are connected with the ground; being separated by their own substance is this, that so much space as dead matter’ comes upon is polluted ; being connected with the ground is this, that they would convey the pollution down unto the water. 37. Dung-fuel, ashes, flour, and other powdered things are connected with their own substance, and are separated from the ground; being connected with their own substance is this, that when dead matter comes upon them the whole of them is polluted; and being separated from the ground is this, that when dead matter comes upon them it does not make the ground polluted 2.
338. Ata house zx which the sacred ceremony (yazisn) is prepared, and a dog or a person passes ® away in it, the first business to be done is this, that the fire is to be preserved from harm; moreover, if it be only possible to carry the fire so that they would carry z¢ away within three steps of the corpse‘, even then it is to be carried away, and the 1 Or ‘a corpse ;’ K2o has ‘stands upon.’ The meaning is that these substances do not communicate the contamination throughout their own substance, but only downwards to the ground, which conveys it farther down, so far as it contains no water. 2 That is, these substances communicate the contamination throughout their own substance, but not down to the ground. 8 The verb vidardanéd (Huz. vabrfintand), ‘to cross over, to pass away’ (Av. vi+tar, Pers. gupHastan), can only be used when referring to the death of good people or animals; but the verb mirdand (Huz. yemitfintand), ‘to die, to expire’ (Av. mar, Pers. murdan), can be used generally, though usually applied to the wicked and to evil creatures. Pahl. Vend. V, 134 contains nearly the same text as §§ 38, 39. ‘ Under ordinary circumstances fire must not be brought within thirty steps, or about 79 English feet, of a corpse (see Vend. VIII, 256 SHAYAST LA-SHAYAST. wall is not to be cut. 39. Réshan! said that an earthen one is to be cut into, du¢ a mortar one is not to be cut; below and above no account zs taken of damaging (béd@6zédth)? the wall*. 40. To bring the fire within ‘¢ the three steps from the corpse is a Tanapdhar sin; and when exudation happens to the corpse, it is worthy of death® 41. The prepared food in that house is all useless, and that which is not prepared is usable in the length of nine nights 17). But the spirit of the Mazdayasnian law is reasonable, and, although strict, it allows for practical difficulties and chooses the least of two evils in a more judicious manner than might be expected (a fact which it would be well for Parsis and others to observe in doubtful cases). Here, breaking through the wall of a house is considered a greater evil than the possible pollution of the fire by passing at a distance of three steps, or eight English feet, from a corpse. 1 The name of a commentator, or commentary, often quoted in Pahlavi translations (see the note on Chap. I, 4). 3 Literally, ‘destroying the consciousness,’ or ‘injuring the existence.’ Béd6zéd or bédy6zad is a particular kind of sin which appears to consist chiefly of the ill-treatment of animals and injury of useful property. It is mentioned in Pahl. Yas. XXIX, 1b, Pahl. Vend. V, 107, XIII, 38, Farh. Okh. pp. 32, 33; and in some editions of the Khurdah Avesta it is defined as selling stolen men or animals into misery, or one’s own domestic cattle to the butcher, also spoiling and tearing up good clothing, or wasting and spoiling good food.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
124. When one is seated upright azd shall die, when ¢here is fear of his falling on one side they should carry 47m down on that one side, and when there is fear on all four sides, ¢/ex on all four sides ; and when 4e has fallen down they should carry Azm down zz such place as he has fallen *. 25. And when one shall die on a tree, when its 1 That is, the floor of the apartment; which would probably be formed of earth beaten down, which, in India, is nearly always overspread with diluted cow-dung to hinder cracks in the smooth surface. A better class of floor is spread with lime plaster on a stony surface. * The object of these rules is evidently to avoid disturbing the corpse more than is absolutely necessary, provided there be no fear of its polluting more of the ground by falling upon it. CHAFTER II, 20-32. 253 bark is green and /here is no fear of falling off, they should not carry 42m down; and when ¢here is fear of it, they should carry down the whole of the body (tanQ masai). 26. And when the bark of the tree is withered, when ¢here is fear of it and when ¢here is no, fear of it, they should carry z# down. 27. When he shall die on a branch of a tree which is green, when ¢heve is no fear of his falling off they should not carry 42m down. 28. And when ¢ééere is fear of it, or z¢ zs a branch of a withered tree, when also, a hair originating with him, or a limb, remains behind on the particular tree, they should carry down the whole of the body'. 29. And when it does not remain behind him on the particular tree, but when there is fear of its falling off, they should not carry it below (vad fr6d@)?. 30. When a corpse (nas4t-1)%, from outside of it, remains behind on a jar (khQmbS) in which ¢here may be wine, the jar is polluted, azd the wine is clean. 31. And when ome shall die inside, in the wine in the jar, if not even a hair or a curl originating with him remains behind on the jar, the wine is polluted and the jar not polluted*. 32. When ¢¢ zs 1 K2o has a portion of § 30 inserted here by mistake. * The object of these rules is likewise to prevent the risk of the ‘corpse defiling more of the ground than is absolutely necessary by falling upon it, as it might do by the breaking of a dead branch. 5 Nas&tf (Av. nasu) means not only a corpse or carcase of a human being, dog, or other animal of the good creation, but also any portion of such corpse or carcase; that is, so/rd ‘ dead matter’ in general, as distinguished from dirt or refuse from the living body, or any /iguid exudation from a corpse or carcase, which is called hikhar (Av. hikhra). * Pahl. Vend. VI, 9 states, that ‘when one shall die on a jar of wine, the jar is useless, and the wine becomes just as though sés 254 SHAYAST LA-SHAYAST.
2hikhra). * Pahl. Vend. VI, 9 states, that ‘when one shall die on a jar of wine, the jar is useless, and the wine becomes just as though sés 254 SHAYAST LA-SHAYAST. a jar in which ¢4ere is oil!, and dead matter (nasAb), from outside of it, remains behind on it, this is even as though it remains inside it, because the oil comes outside and goes back to the inside, avd both are polluted, the jar and the oil; and even on making the jar dry? it is not fit to put anything in. . 33. When a serpent (garzak) is in a jar in which there is wine, both are useless and polluted, for it makes them contaminated (padvishak). 34. And when corn shall be in z¢, the jar is polluted and the corn clean; and when nothing originating with ¢he serpent inside the jar remains behind on the jar, so much of the corn as includes the serpent, and upon which the touch (m4lisn) of the serpent has gone— because the touch of the serpent’s seed might be the death of one —is to be taken out and to be thrown away. 35. And when hair or dead matter, even not originating with ¢he serpent, remains behind on the jar, the jar is polluted, but is serviceable (shAyad) on making z¢ dry®. 36. Brick, earth, and mortar are separated by course (ravisn) had been within three steps of the corpse. And when he shall die in the wine, when nothing of him remains behind on the jar, the jar is proper on making :# dry’ (or, perhaps, ‘ the jar is fit for bran-flour’). 1 Or ‘clarified butter ;’ in this case the ‘jar’ is probably a globular vessel, or carboy, made of hide, through which the oil, or liquid butter, penetrates so far as to keep the outer surface greasy, which accounts for the remark about the oil passing in and out. Such vessels, called dabar, are commonly used for oil and liquid butter in India. * Assuming that khfiskar stands for khfisk-kar, as it does in Pahl. Vend. VI, 71; otherwise we should have to read thus: ‘and the jar is not even fit to put any bran-flour in.’ * Again assuming as in § 32; otherwise we must read thus: ‘but is fit for bran-flour (khfskar).’ CHAPTER II, 33-38. 255 their own substance (pavan mindavam-i nafsman), and are connected with the ground; being separated by their own substance is this, that so much space as dead matter’ comes upon is polluted ; being connected with the ground is this, that they would convey the pollution down unto the water. 37. Dung-fuel, ashes, flour, and other powdered things are connected with their own substance, and are separated from the ground; being connected with their own substance is this, that when dead matter comes upon them the whole of them is polluted; and being separated from the ground is this, that when dead matter comes upon them it does not make the ground polluted 2.
338. Ata house zx which the sacred ceremony (yazisn) is prepared, and a dog or a person passes ® away in it, the first business to be done is this, that the fire is to be preserved from harm; moreover, if it be only possible to carry the fire so that they would carry z¢ away within three steps of the corpse‘, even then it is to be carried away, and the 1 Or ‘a corpse ;’ K2o has ‘stands upon.’ The meaning is that these substances do not communicate the contamination throughout their own substance, but only downwards to the ground, which conveys it farther down, so far as it contains no water. 2 That is, these substances communicate the contamination throughout their own substance, but not down to the ground. 8 The verb vidardanéd (Huz. vabrfintand), ‘to cross over, to pass away’ (Av. vi+tar, Pers. gupHastan), can only be used when referring to the death of good people or animals; but the verb mirdand (Huz. yemitfintand), ‘to die, to expire’ (Av. mar, Pers. murdan), can be used generally, though usually applied to the wicked and to evil creatures. Pahl. Vend. V, 134 contains nearly the same text as §§ 38, 39. ‘ Under ordinary circumstances fire must not be brought within thirty steps, or about 79 English feet, of a corpse (see Vend. VIII, 256 SHAYAST LA-SHAYAST. wall is not to be cut. 39. Réshan! said that an earthen one is to be cut into, du¢ a mortar one is not to be cut; below and above no account zs taken of damaging (béd@6zédth)? the wall*. 40. To bring the fire within ‘¢ the three steps from the corpse is a Tanapdhar sin; and when exudation happens to the corpse, it is worthy of death® 41. The prepared food in that house is all useless, and that which is not prepared is usable in the length of nine nights 17). But the spirit of the Mazdayasnian law is reasonable, and, although strict, it allows for practical difficulties and chooses the least of two evils in a more judicious manner than might be expected (a fact which it would be well for Parsis and others to observe in doubtful cases). Here, breaking through the wall of a house is considered a greater evil than the possible pollution of the fire by passing at a distance of three steps, or eight English feet, from a corpse. 1 The name of a commentator, or commentary, often quoted in Pahlavi translations (see the note on Chap. I, 4). 3 Literally, ‘destroying the consciousness,’ or ‘injuring the existence.’ Béd6zéd or bédy6zad is a particular kind of sin which appears to consist chiefly of the ill-treatment of animals and injury of useful property. It is mentioned in Pahl. Yas. XXIX, 1b, Pahl. Vend. V, 107, XIII, 38, Farh. Okh. pp. 32, 33; and in some editions of the Khurdah Avesta it is defined as selling stolen men or animals into misery, or one’s own domestic cattle to the butcher, also spoiling and tearing up good clothing, or wasting and spoiling good food.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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